I have ventured to say in my last Lecture--and it is my earnest
conviction--that a more general acquaintance with mystical theology
and philosophy is very desirable in the interests of the English
Church at the present time. I am not one of those who think that the
points at issue between Anglo-Catholics and Anglo-Protestants are
trivial: history has always confirmed Aristotle's famous dictum about
parties--[Greek: gignontai ai staseis ou peri mikrôn all' ek mikrôn,
stasiazousi de peri megalôn]--but I do not so far despair of our
Church, or of Christianity, as to doubt that a reconciling principle
must and will be found. Those who do me the honour to read these
Lectures will see to what quarter I look for a mediator. A very short
study would be sufficient to dispel some of the prejudices which still
hang round the name of Mysticism--e.g., that its professors are
unpractical dreamers, and that this type of religion is antagonistic
to the English mind. As a matter of fact, all the great mystics have
been energetic and influential, and their business capacity is
specially noted in a curiously large number of cases. For instance,
Plotinus was often in request as a guardian and trustee; St. Bernard
showed great gifts as an organiser; St. Teresa, as a founder of
convents and administrator, gave evidence of extraordinary practical
ability; even St. Juan of the Cross displayed the same qualities; John
Smith was an excellent bursar of his college; Fénelon ruled his
diocese extremely well; and Madame Guyon surprised those who had
dealings with her by her great aptitude for affairs. Henry More was
offered posts of high responsibility and dignity, but declined them.
The mystic is not as a rule ambitious, but I do not think he often
shows incapacity for practical life, if he consents to mingle in it.
And so far is it from being true that Great Britain has produced but
few mystics, that I am inclined to think the subject might be
adequately studied from English writers alone. On the more